(a) When performing Tenufah - the Eimurim of a Shelamim are placed in the
hand first, and the Chazeh ve'Shok on top of the Eimurim.

(b) When there is Lechem that requires Tenufah - it goes on top.

(c) Rav Papa finds Lechem that required Tenufah together with the Chalavim -
by the Eil ha'Milu'im and the Matzos that were brought in the desert during
the Shiv'as Yemei ha'Milu'im.

2)

(a) We learn from the Pasuk "Shok ha'Terumah va'Chazeh ha'Tenufah al Ishei
ha'Chalavim Yevi'enu" - that the Chazeh ve'Shok are placed on top of the
Chalavim during the Tenufah.

(b) Abaye reconciles this with the Pasuk there "es ha'Cheilev al ha'Chazeh
Yevi'enu" - by requiring a Kohen to first have the Chazah ve'Shok placed
into his hands and the Chalavim on top, before placing them in the reverse
order, into the hands of the Kohen/owner (see Rashash).

(c) And we reconcile what we just learned with the Pasuk there "Va'yasimu es
ha'Chalavim al ha'Chazos" - by prescribing a third Kohen to be fetched after
the Tenufah had been performed, into whose hands the second Kohen then
placed them, in the reverse order to which they had been lying in his hands.

(d) The point in involving so many Kohanim in the Avodah is - the
fulfillment of the Pasuk in Mishlei "be'Rov Am Hadras Melech" (the more
people who are participate, the more the King's honor is enhanced).

3)

(a) The problem the Beraisa has with the two Pesukim (in connection with the
Sh'tei Chevasim on Shavu'os) "Ve'heinif ha'Kohen Osam al Lechem ha'Bikurim"
and "al Sh'nei Chevasim" is - that one minute the Torah places the Kevasim
on top of the Lechem, and the next, the Lechem on top of the Kevasim.

(b) The Tana concludes that - the second Pasuk must be taken literally (to
conform with the way that it was done during the Milu'im).

(c) According to Rebbi Yossi ben ha'Meshulam, the first Pasuk sets the
Halachah, and "al Sh'nei Chevasim" comes to preclude 'Shiv'ah' - by which he
means that the seven lambs of the Olah that accompany the Sh'tei ha'Lechem,
do not require Tenufah.

(d) Chanina ben Chachinai interprets both Pesukim literally. According to
him - they placed the loaves on top of one of the lambs lying on its side,
and the other lamb on top of the loaves.

4)

(a) Rebbi objected to Chanina ben Chachinai's interpretation on the
grounds - that one wouldn't do such a thing to a human king, how much more
so before the King of Kings!

(b) According to Rebbi therefore, they placed the Lechem beside the Kevasim.
The problem with this is - how Rebbi will interpret 'Al', which normally
means 'on'.

(c) Rav Chisda explained to Rav Hamnuna (or vice-versa) that Rebbi follows
his own reasoning. Rebbi explains the Pasuk "Ve'nasata al ha'Ma'areches
Levonah Zakah" - to mean that they were to place the two bowls of Levonah
beside the two rows of Lechem ha'Panim (and not on top of them).

(d) And he proves it from the Pasuk "Ve'sakosa al ha'Aron es ha'Paroches" -
which means (not that the Paroches covered over the Aron, but) that it
served as a cover or protection in front of it.

5)

(a) Rebbi Chiya bar Aba explains that the Tenufah in all four directions is
in order to pay homage to the One who owns all four directions, whereas the
purpose of the Tenufah up and down is - to pay homage to the One who owns
heaven and earth.

(b) Rebbi Yossi bar Chanina explained - that it is in order to stop bad
winds from blowing and bad dews from falling.

(c) Rebbi Yossi bar Rebbi Chanina pointed out from here the power of mere
Sheyarei Mitzvah (which is what Tenufah is) - inasmuh as it can even stop
punishment.

6)

(a) Rabah declares that the same pertains to the shaking of the Lulav. Rav
Acha used to say when shaking his Lulav in this way - 'Arrows in the eyes of
the Satan'.

(b) We object to that however - in that it is unwise to incite the Satan.

(b) They both agree - that the Tenufah is performed after the Shechitah.

(c) The source for the basic of Halachah of Tenufah by Zivchei Shalmei
Tzibur is - a Binyan Av from Zivchei Shalmei Yachid.

(d) According to Rav Chisda (or Rav Hamnuna) - the Machlokes is based on
whether we say 'Don Miyna u'Miyna' (once we learn from Shalmei Yachid, we
learn the entire Halachah from there [the Chachamim]) or 'Don Miyna ve'Uki
be'Asra' (we learn the basic Halachah from there, but with reservations
[Rebbi]).

(e) Rebbi learns that they are waved whole on the basis of the S'vara - that
they themselves were waved whole before the Shechitah (in other words, after
learning from the Shalmei Yachid that they require Tenufah after Shechitah,
we learn from the Zivchei Shalmei Tzibur themselves that they need to be
waved whole).

(a) According to Rav Papa, both Tana'im hold 'Don Miynah u'Miynah', and the
reason that the whole animal is waved is because the lambs of the Zivchei
Shalmei Tzibur are compararable to the Chazeh ve'Shok of the Zivchei Shalmei
Yachid - inasmuch as they are given to the Kohen (and are not eaten by the
owner, like Shalmei Yachid are).

(a) "Osam" (written in connection with Zivchei Shalmei Tzibur) precludes
Shalmei Yachid from Tenufah me'Chayim. We need a Pasuk for that, to counter
the 'Kal va'Chomer' from Zivchei Shalmei Tzibur - (which do not require
Semichah like they do), from which we would otherwise learn that they would.

(b) We then suggest that Zivchei Shalmei Tzibur ought to require Semichah,
'Kal va'Chomer' from Shalmei Yachid - which do not require Tenufah me'Chayim
(whereas they do).

(c) And we refute this 'Kal va'Chomer' on the basis of a 'Halachah le'Moshe
mi'Sinai' that there are only two Korbenos Tzibur that require Semichah (and
no more) - the Par He'elam Davar shel Tzibur and the Sa'ir ha'Mishtale'ach
on Yom Kipur.

1. ... if five people bring their Korban at the same time - one person can
perform the Tenufah on behalf of them all.
2. ... the Kohen performs Tenufah on the woman's Korban ...
3. ... and the same will apply to the Korban sent in by someone overseas.